'Nulli præclusa religio est; omnibus patet, omnes admittit, omnes invitat; non elegit domum nec censum; nudo homine contenta est.'
BOSTON,
LEONARD C. BOWLES.
1833.
Minot Pratt,——Printer.
In March 1830 the Committee of the British and Foreign Unitarian Association offered 'a premium for three tracts, to be approved by them, the object of which should be the introduction and promotion of Christian Unitarianism among the Roman Catholics, the Jews, and the Mahommedans respectively.' Each of the Essays was to be sent to the Committee with the name of the writer in a sealed note, which would be opened only after the decision in favor of the successful candidate. Miss Martineau obtained the three prizes. The celebrity which she has acquired in this country by those of her works which have been reprinted here has induced the belief that these Essays would be read with interest, although if they had come from an unknown author the nature of the subjects might prevent their general circulation. The ability, the tact, and the fine spirit which they display must increase the admiration of Miss Martineau's talents which already prevails among us. For grasp and vigor of thought, for a rich and felicitous style of expression, and for general power of argument, without the slightest mixture of asperity or unfairness, they will bear comparison with almost any writings of the same class. The author has judiciously adopted a different method of treating each subject, and may therefore expect that opinions will be various about the comparative merits of the three Essays, according to the intellectual habits or tastes of readers. But no one can fail to pronounce them all remarkable productions.
The Essay addressed to the Catholics was first published. It is therefore now first reprinted, and will be followed immediately by those written for the Jews and the Mahommedans.
E. S. G.
Boston, May 1st, 1833.
As Christians addressing Christians, we, whose faith is called Unitarianism, invite you, our Roman Catholic brethren, to join with us in investigating the origin and true nature of that Gospel which we agree in believing worthy of the deepest study, the most unremitting interest, and the highest regard. We agree in believing every Christian to be bound to promote the welfare of his race to the utmost of his ability; and that that welfare is best promoted by the extensive spread and firm establishment of Divine truth. We agree in believing that all other gifts which the Father of men has showered on human kind are insignificant in comparison with the dispensation of grace: or rather, that their value is unrecognised till interpreted by it. We alike feel that the material frame of the universe, fair as it is, is but as a silent picture till a living beauty is breathed into it, and a divine harmony evolved from it by its being made the exponent of God's purposes of grace. We alike feel that the round of life is dull and tame, and its vicissitudes wearisome and irritating, till it becomes clear that they are preparative to a higher state. We alike feel that worldly pursuits, and even intellectual employments, are objectless and uninteresting, till they can be referred to purposes whose complete fulfilment must take place beyond the grave. We alike feel how pervading, how perpetual is the influence of Gospel principles in ennobling every incident, in hallowing every vicissitude of life; in equalizing human emotions; in animating the sympathies, in vivifying the enjoyments, and blunting the sorrows, of all who adopt those principles in full conviction of the understanding, and in perfect sincerity of heart. We agree in feeling how the whole aspect of existence changes, as the power and beauty of the Gospel become more influential;—as we learn where to deposit our cares, where to fix our hope, what to prize as a real possession, and what to regard as but loss in comparison of our inestimable gain. We feel in common how endurance may become a privilege, and earthly humiliation our highest honor, when sustained in the spirit, and incurred for the sake, of the Gospel. Feeling thus alike respecting the value of a common possession, desiring in common that all our race should be partakers of it, making it the most earnest of our prayers that we may receive it in its purity and employ it righteously, why should we not help one another to apprehend it and hold it firmly? We know, from the records of history, how the adherents of your faith have so prized it as to sacrifice all things for it; how Catholic confessors have borne long and painful testimony, and how Catholic martyrs have triumphantly sustained the last proof of the strength of their convictions. We can refer you to similar examples among those who believed as we believe; and neither you nor we can doubt, that should occasions of self-sacrifice again arise, every true Christian in your body and in ours would show once more what the Gospel can do in divesting the world of its allurements and death of its terrors. Why then should we not congratulate each other on our common hope? Having laid hold on the same anchor of the soul, why should we not rejoice in each other's strength? And, differing as we do in the mode of holding a common privilege, why should we not reason together to ascertain where the difference lies, whence it arose, and by what means it may be obviated? Though you and we may not regard variations in Christian faith with an equal degree of regret and dread, we yield not to you or to any on earth in our appreciation of the value of truth, and in our desire that it may become the common possession of our race. Therefore it is that we now propose to you an investigation into its principles; and therefore it is that we seek the removal of all impediments to our joining in hand as we already do in heart, in bringing those who are astray to the fold of the true Shepherd.
The same means of ascertaining Divine truth are in your hands and in ours, if, as your best writers declare and as we believe, you have free access to the Scriptures of the Old and New Testaments. Our versions of those Scriptures are, it is true, not exactly alike. It appears to us that yours are, in various minor, and in some considerable points, less correct than our own: but fair investigation will settle this difference as well as others; and if not, such variations constitute no insurmountable hindrance. The essential truth of the Gospel is not involved in any or all of those modes of expression in which our respective versions of the Scriptures differ. The difficulties which are thus originated are of very inferior moment to those by which our separation is perpetuated, and which depend on our application of the spirit rather than our interpretation of the letter of the sacred records. When we can as perfectly agree in our opinions concerning the person of Christ, as we do in our veneration and gratitude for his holiness and love; when we shall mutually rejoice in the universality as well as in the blessedness of the salvation he brought, we shall not dispute respecting the letter of some of his instructions, or long lament the difficulty of reconciling some apparent discrepancies. If, as you declare, the Scriptures are in common use among you, they must be allowed to be the rule of your faith as well as of your practice; they must be intended for your instruction as well as your confirmation; they must supply subjects of thought as well as of feeling. Do us the justice then, thus to use them as often as you hear us appeal to them. Compare our interpretation of the Gospel with the records themselves. Compare our deductions from facts with the original statement of those facts, and with all which throws light on them from the history, the discourses, the epistles which follow. To whatever common ground there is between us, let us repair; and since that common ground is the very spot where the living waters first sprang up, there can be no doubt but that a patient search will bring vital refreshment to us all.
We know, brethren, that our mode of belief appears to you under the greatest possible disadvantage, as being, even more than Protestant religion generally, divested of the claims and graces of antiquity. You regard our sect as newly formed from the dispersed elements of other sects which have melted away. You find no mention of our heresy in the records of the middle ages, or only such hints of the doctrines now held by Unitarians as might serve as suggestions of our present opinions: and you therefore naturally conclude that the parts of our faith to which you object are but of yesterday, and consequently the impious inventions of men. If it were so, our present address would indeed be indefensible; our challenge to investigation would be an insult; our appeal to the Scriptures would be blasphemy. But to shake your conviction of this assumed fact, to convince you if possible that the reverse is the fact, is the object of the exposition of our opinions which we now present to you, and of every effort to explain and defend our faith. It is because we believe our religion to be primitive Christianity that we are attached to it as other Christians are to theirs. It is because we feel that we can carry back our opinions to a remoter antiquity than other Churches, that we prefer them; and though they were completely hidden under the unauthorized institutions of the middle ages, we find no difficulty in establishing their identity with those which were diffused by the messengers and under the sanction of God. He who sees a stream gushing forth from the cave, and can trace it back no further than the darkness whence it issues, may reasonably conclude that he stands near its source; but there may be a wayfarer who by observation and experience knows and can attest that this is no subsidiary spring, but the reappearance of a hidden stream, whose source is hallowed and whose current is inexhaustible. We only ask you to listen to our evidence of this, and to admit it or not, as you shall be afterwards disposed.
We agree with you in your reverence for antiquity in respect of the faith; and desire nothing more than that by their comparative claims to antiquity our respective religions should be judged. We feel that grace as well as authority is conferred by every evidence of long duration. We can enter into your reverence for your doctrines, because they were held by Saints in cloisters which have crumbled to dust, by heroes and anchorites whose arms were the relics of centuries gone by, or whose rocky abodes have retained their sanctity for a thousand years. We can understand your emotions on receiving sacraments or witnessing ceremonies which fostered the devotion of the saintly and the heroic of the olden time, and which filled the Christian temples abroad with music and fragrance, while in our land the smoke of Druidical sacrifices was ascending offensively to Heaven. But we thus sympathise because we too refer our worship to ancient days. Our hearts also thrill under the impulses which are propagated from afar. We also delight in spiritual exercises, because they are sanctified by long-tried efficacy; and enjoy our devotion more, because the same hopes exhilarated, the same trust supported our spiritual kindred of the remotest Christian antiquity. In our Churches we believe we feel the spirit of brotherhood which first gave to the believers one heart and one soul. In the silence of our chambers, or amidst the solitudes of nature, we are open to the same incentives to prayer and praise which visited Peter on the house-top, and Paul amidst the perils of the sea. When intent upon the words of life, we, like the Apostle, are impelled to exclaim, 'O! the depth of the riches both of the wisdom and knowledge of God!' And were the times of persecution to recur, we doubt not but that, at the very stake, the consciousness of fellowship with the holy Stephen would add vigor to our courage and splendor to our hopes. We refuse to perpetuate the imposing ritual of the early ages because it is not antique enough: but whenever we behold two or three gathered together to worship with the heart and voice alone; when we see men assembling on the first day of the week to break bread in remembrance of Christ, in the simplicity of the primitive ordinance; when we see teachers, in all external things like their brethren, gathering wisdom from the fowls of the air and the lilies of the field,—we could almost forget the lapse of ages in sympathy with those from whom they separate us.
Such a sympathy, if originated here, will be perfected hereafter; for it is too purely spiritual to be dissolved by death. It will then be also extended to all in whom the spirit of the Gospel is a vivifying principle; as it would be here, if we could throw off our prejudices and see each other as we are. If it is to be, why should it not already be? With the Gospel before us, with some portion of its light beaming on each of us, some measure of its kindly warmth glowing within us, why should we turn away coldly and silently from communion respecting our best treasure?
If either body believe their brethren in error, is it right to leave them so without an effort to reclaim them? If both believe the truth destined to prevail, is it not incumbent on them to assist that prevalence? We believe it is; and therefore we address you; mingling with our entreaties for your co-operation in the development of Divine truth earnest prayers that the Father will abundantly administer to all the resources of that intellectual power and Christian love which constitute a sound mind.
The primitive Christian Church, gathered together in Jerusalem by the command of Christ, and sanctified by the descent of the Holy Spirit, consisted exclusively of Jews. The three thousand who were baptized on that memorable occasion, the numbers which were daily added to the Church, the multitude who were converted to Christianity during the next fifteen years, were all Jews. In some cases, the process of conversion was probably gradual; but in many, we know it was sudden, being caused by the immediate and irresistible evidence of miracles. The change of conviction which it was necessary to work in converting a Jew, was of a nature which could be effected speedily and completely by the display of one miraculous testimony. It was not a change in all, or any of his views of Deity and Providence. He was not required to relinquish a single article of religious belief which he had previously held under a divine sanction. The fundamental doctrine of the Jewish religion,—the strict Unity of Jehovah,—he was authorized to retain. He was confirmed in his dependence on all that the Prophets had spoken, in his conceptions of the Divine attributes, and in his trust in Divine Providence. The only question on which depended his adhering to the Old, or embracing the New Dispensation, was, whether Jesus of Nazareth was or was not the promised Messiah. As the Jews were bound by the requisitions of their own law (Deut. xviii. 19) to receive implicitly whatever should be taught in God's name by a divinely authorized prophet, their reception of the doctrines of Christianity was a sure consequence of their acknowledgement of the Messiah; and that their acknowledgement of Jesus in that character was the only thing essential to make them Christians we have consistent and abundant evidence in the whole Scripture history. In the preaching of the Apostles to the people of their own nation, we find no intimations of any needful change in their conceptions of God, and of his mode of government. On the contrary, it was because the Jews were already prepared for their reception of Christianity by their belief in the Unity of God and the consistency of his moral government, that they were the most immediately and the most easily incorporated with the Christian church. For proof of this, we refer to the whole of the discourse delivered by the Apostle Peter on the day of Pentecost, and to every other discourse addressed by the Apostles to Jewish hearers.
The first Gentiles who were converted to Christianity were not worshipers of a plurality of Gods; but men who from intercourse with Jews, or from other opportunities of spiritual advancement, had attained to the belief of One God, indivisible in his nature and unrivalled in his supremacy. The same mode of teaching which sufficed for the Jews, sufficed for them also, as far as the essential truth of Christianity was concerned; and the same method was therefore adopted, as may be seen in the discourse of Peter in the house of Cornelius.
The next converts were from the disciples of the Pagan theology of Greece and Rome; with them a different method of instruction was needed. Till they knew something of the Divine nature, it was useless to open to them the Divine dispensations. The discourse of Paul at Athens did not therefore begin with announcing the Saviour: if it had, his inquisitive hearers would perhaps have inquired whether this messenger was sent by Jupiter himself, or whether he was a deputy of some of the inferior gods. The Apostle named not the name of Christ till he had taught the fundamental doctrine—that Jehovah is not only supreme, but sole; that all infinite attributes are centered in him; that all dispensations proceed from him; not only those of nature, by which the human race is created and preserved; but—the way being now prepared for the annunciation—that of grace, by which the world is to be redeemed through him whom God had ordained to be a Prince and a Saviour.
The heathen converts of the latter class had much more to learn, before they could become confirmed Christians, than their more enlightened brethren who had been prepared by intercourse with Jews. They were equally ready in admitting the evidence of miracles, but not equally clear as to the object for which those miracles were wrought. When Paul and Barnabas restored the cripple at Lystra, the priests and people could scarcely be restrained from offering sacrifice to them as gods, even after the Apostles had explained to them the true nature of Deity. Yet the true religion, being patiently and faithfully taught, was, at length, fully understood and received; and the three classes of converts, Jews, proselytes, and pagans, were made one in Christ; holding, in undisturbed harmony of conviction, the essential doctrines of the strict Unity of Jehovah, the divine authority of Jesus Christ, and consequently, the divine origin of the Gospel he brought.
This unity of the faith seems to have been first broken in upon by the introduction of a fourth class of converts, who, by incorporating their former philosophical doctrines with the new theology they had embraced, originated the first heresy. There had been disputes, it is true, in the church; but not concerning matters of faith. In these disputes the Apostles themselves had been not only involved, but actually opposed to each other. These questions related to the fancied necessity of the adoption by the Gentiles of the forms of the Jewish law: questions of great importance to the Jews, as affecting their views of the ultimate design of Christianity; to the Gentiles, as involving their spiritual liberties; and to us and the Christian world at large, as throwing light on the transactions of the primitive times, and as having originated some of the Epistles of Paul.